Mobile Ed: HB101 Introduction to Biblical Hebrew (10 hour course)
Publisher:
, 2016
Digital Logos Edition
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Overview
Gain insight into Hebrew grammar, and learn all of the sounds and symbols of the alphabet—both the consonants and the vowels. Explore the forms of the noun, the adjective, and the verb in all its conjugations of the basic patterns. Discover how these words work together to form phrases, clauses, and sentences. As you deepen your knowledge of how Hebrew works, you will practice reading Hebrew text from the Hebrew Bible.
HB101 Introduction to Biblical Hebrew was previously titled LA251 Introducing Hebrew Grammar.
Learning Objectives
Upon successful completion you should be able to:
- Understand the basic parts of speech and syntax of Hebrew
- Read Hebrew from the Hebrew Bible
Course Outline
Introduction
- Introducing the Speaker and the Course
Unit 1: Learning to Read Hebrew
- The Alphabet
- Consonants with Two Forms and Two Sounds
- Vowels
- Putting Consonants and Vowels Together
- Sheva and Strong Dagesh
- Unit 1 Vocabulary
- Unit 1 Practice
- Unit 1 Practice Reading Your Hebrew Bible
- Unit 1 Quiz
Unit 2: Nouns: Basic Forms
- Gender of Nouns
- Number of Nouns
- Summary of Basic Noun Forms
- Unit 2 Vocabulary
- Unit 2 Practice
- Unit 2 Reading Your Hebrew Bible
- Unit 2 Quiz
Unit 3: Personal Pronouns and the Definite Article
- Personal Pronouns
- Definitive Article
- Unit 3 Vocabulary
- Unit 3 Practice
- Unit 3 Reading Your Hebrew Bible
- Unit 3 Quiz
Unit 4: Verbs: Perfects
- Overview of the Hebrew Verb
- Qal Perfect
- Use of Qal Perfect
- Unit 4 Vocabulary
- Unit 4 Practice
- Unit 4 Reading Your Hebrew Bible
- Unit 4 Quiz
Unit 5: Sentences with Verbs
- Subject
- Direct Object
- Word Order
- Negative Sentences
- Unit 5 Vocabulary
- Unit 5 Practice
- Unit 5 Practice Reading Your Hebrew Bible
- Unit 5 Quiz
Unit 6: Verbs: Seven Patterns
- Seven Basic Verb Patterns
- Niphal
- Piel and Pual
- Hiphil and Hophal
- Hitpael
- Unit 6 Vocabulary
- Unit 6 Practice
- Unit 6 Reading Your Hebrew Bible
- Unit 6 Quiz
Unit 7: Prepositions and Vav Conjunction
- Prepositions
- Independent Prepositions
- Inseparable Prepositions
- Vav Conjunction
- Unit 7 Vocabulary
- Unit 7 Practice
- Unit 7 Reading Your Hebrew Bible
- Unit 7 Quiz
Unit 8: Adjectives: Forms and Use
- Basic Forms of Adjectives
- Geminate Roots
- Use of Adjectives
- Unit 8 Vocabulary
- Unit 8 Practice
- Unit 8 Reading Your Hebrew Bible
- Unit 8 Quiz
Unit 9: Verbs: Imperfect
- Form of the Qal Imperfect
- Use of Imperfect
- Unit 9 Vocabulary
- Unit 9 Practice
- Unit 9 Practice Reading Your Hebrew Bible
- Unit 9 Quiz
Unit 10: Nouns: Construct State
- Use of Construct State
- Form of Construct State
- Unit 10 Vocabulary
- Unit 10 Practice
- Unit 10 Reading Your Hebrew Bible
- Unit 10 Quiz
Unit 11: Pronoun Suffixes
- Pronoun Suffixes on Singular Nouns
- Pronoun Suffixes on Plural Nouns
- Pronoun Suffixes on Prepositions
- Unit 11 Vocabulary
- Unit 11 Practice
- Unit 11 Reading Your Hebrew Bible
- Unit 11 Quiz
Unit 12: Verbs: Infinitives
- Infinitives
- Infinitive Construct
- Infinitive Absolute
- Unit 12 Vocabulary
- Unit 12 Practice
- Unit 12 Reading Your Hebrew Bible
- Unit 12 Quiz
Unit 13: Verbs: Participles
- Introducing Participles
- Use of the Participle
- Unit 13 Vocabulary
- Unit 13 Practice
- Unit 13 Reading Your Hebrew Bible
- Unit 13 Quiz
Unit 14: Verbs: The Volitives
- Volitives
- Imperative and Jussive
- Negating and Indirect Volitive
- Unit 14 Vocabulary
- Unit 14 Practice
- Unit 14 Reading Your Hebrew Bible
- Unit 14 Quiz
Unit 15: Verbs: Vav-Relative
- Vav-Relative
- Use of the Vav-Relative
- Unit 15 Vocabulary
- Unit 15 Practice
- Unit 15 Reading Your Hebrew Bible
- Unit 15 Quiz
Unit 16: Verbs: Piels
- Piel
- Form of the Piel
- Piel Imperative, Infinitive, Participle
- Piel Cohortative and WCI
- Unit 16 Vocabulary
- Unit 16 Practice
- Unit 16 Reading Your Hebrew Bible
- Unit 16 Quiz
Unit 17: Verbs: Hiphils
- Introducing the Hiphil
- Form of the Hiphil
- Hiphil Imperative, Infinitive, Participle
- Hiphil Cohortative, Jussive, and WCI
- Unit 17 Vocabulary
- Unit 17 Practice
- Unit 17 Reading Your Hebrew Bible
- Unit 17 Quiz
Unit 18: Verbs: Niphals
- Meaning of the Niphal
- Form of the Niphal
- Niphal Imperative, Infinitive, Participle
- Niphal Cohortative, Jussive, and WCI
- Unit 18 Vocabulary
- Unit 18 Practice
- Unit 18 Reading Your Hebrew Bible
- Unit 18 Quiz
Unit 19: Syntax: The Perfect
- Syntax of the Perfect
- Performative, Gnomic, Precative, and Rhetorical Perfect
- Unit 19 Vocabulary
- Unit 19 Practice
- Unit 19 Reading Your Hebrew Bible
- Unit 19 Quiz
Unit 20: Syntax: The Imperfect
- Syntax of the Imperfect
- Imperfect Modalities
- Unit 20 Vocabulary
- Unit 20 Practice
- Unit 20 Reading Your Hebrew Bible
Unit 21: Weak Roots
- Introducing Weak Roots
- Unit 21 Vocabulary
- Unit 21 Practice
- Unit 21 Reading Your Hebrew Bible
- Unit 21 Quiz
Conclusion
- Finishing the Course but Not Your Hebrew Studies
Final Exam
Product Details
- Title: HB101 Introduction to Biblical Hebrew
- Instructor: Mark D. Futato
- Publisher: Lexham Press
- Publication Date: 2016
- Product Type: Logos Mobile Education
- Resource Type: Courseware, including transcripts, audio, and video resources
- Courses: 1
- Video Hours: 10
Value if sold separately
||Partially included
Value if sold separately
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About Mark Futato
Dr. Mark D. Futato is the Robert L. Maclellan Professor of Old Testament at Reformed Theological Seminary. Dr. Futato received his PhD from The Catholic University of America. He served on the translation team for the book of Psalms in The New Living Translation, contributed study notes for the ESV Study Bible and the Spirit of the Reformation Study Bible, and contributed to the New International Dictionary of Old Testament Theology and Exegesis.
Getting the most out of Mobile Ed
Logos Mobile Education is a highly effective cross-platform learning environment that integrates world class teaching with the powerful study tools and theological libraries available in Logos Bible Software. Every course provides links to additional resources and suggested readings that supplement the lecture material at the end of every transcript segment.
This course comes with an Activities resource that functions as a type of “workbook” for the course. This resource includes learning activities such as: places for you to respond to reflection questions, exercises that will challenge and show you how deepen your understanding of this course by using specific Logos tools and resources, tutorial videos on different features of Logos Bible Software, and links to relevant Logos guides and tools. A link to open the Activities resource is conveniently placed at the end of every segment.
Reviews
11 ratings
Debra W Bouey
3/10/2024
Ashar Allah Ditta
1/16/2023
Alessandro
12/12/2022
Matt DeVore
7/17/2022
Tan Hock Seng
3/5/2022
Jack Kazanjyan
11/30/2020
Peter Ryan
5/12/2020
Dean Poulos
8/16/2019
Kay Lester
5/1/2018
Kelly Mann
12/28/2017
Overall, the course was very easy to follow and was logical. He had a good pattern for new vocabulary, practice and reading. In addition, his interval review throughout it was very good. I would recommend it. However, I have one big issue with it, as he promotes human tradition over reading the text as God had it is recorded. Does he know better than God? My big issue is with his justification of why he does not read the tetragram (Ha shem/shem meforash) in any form. See the vocabulary in unit 9 where he spends almost 4 minutes explaining (justifying?) it. Throughout the rest of the course, he always reads it as adonai. In justifying this, he says he is following the tradition of the Jews. I wonder if he also follows the traditional Jewish view of Jesus? It is ridiculous to hear a scholar say the best way not to misuse (or abuse) it not to use it. Should we also not use the title “God” since many misuse that also? Is it better not to use the Bible because we might misunderstand it? The divine name appears 6,828 times and thus God clearly wanted us to know and use it. Had God wanted us to read and say adonai he would have written that under inspiration and not YHWH as he did. Many of the Biblical names have either El or Y/Jah in them too. If we are consistent should we not remove all the theophoric names such as “Jesus?” If we are to follow the tradition of the Jews where do we stop? Many Jews today don’t even write out “God” so are we to stop writing or saying that too? However you roll the dice, his presentation was not entirely accurate. Why? At least 4 reasons. 1) The Jews did not stop using it but curbed the use. At least once a year the high priest would use it on Yom Kippur -the day of atonement. (cf. Mishnah Yoma 6:2) Also the priests did when they recited the Priestly Blessings (Sot. 7:6) The scholarly consensuses is that Masoretes were Karaites not Rabbanites Jews. Why is that important? Because they did not take the same stand as the Rabbanites but varied with some continuing to speak it. Thus it is pure conjecture that the Karaites would have not been using the name (audible) when they wrote the MT. It is possible that some even rebuke the Jews who substituted a different word. So, one size does not fit all. 2) The Jews never removed the tetragram as modern English Bibles often do. He says the Jewish tradition is a reason why modern Bibles removal the tetragram. However, the Jews did not remove YHWH but did not pronounce it. If we wish to follow their tradition then we should keep a form of the divine name (Jehovah/Yehovah/Yahweh or YHWH) and when reading orally substitute a different word. The point? The Jews did not remove the name from Scripture so it has no justification in removing it today. 3) In addition, the vowels in YHWH are not the same as adonai as clearly shown by the sheva in the beginning and not a qamets or hataf patah as “lord” has. If the Masoretes wanted to substitute the vowel points from “lord” why did they use a sheva instead? ( As one writer highlighted this all “undermines any notion of the Tetragrammaton’s vowels being a ketiv-kere, for every other Masoretic ketiv-kere substitutes the kere-vowels unchanged, even when the result is an impossible fit to the ketiv-consonants” besides there is absolutely no indication of any ketiv-qere for the Tetragram but only conjecture.) Also, sometimes the divine name in the MS text does not have the holam either- so there is not 100% consistency on the spelling of the 6,828 occurrences. He fails to mention this, but again goes with the traditional understanding. On the other hand, this is one of many points that Karaite Nehemia Gordon highlights that is wrong with this “traditional” understanding. 4) It is also an anachronistic argument to say that how the NT quotes the OT is evidence for substituting “lord.” Why? Because The LXX did not have kyrios in the first century AD or BC but a form of the divine name. Later nomina scara were used and not the a plene kyrios. It was not until around the 2nd century that nomina sacra were used in LXX/OG. - See Tov SCRIBAL PRACTICES AND APPROACHES p.288. Online: http://www.emanueltov.info/docs/books/scribal-practices1.publ.books.pdf?v=1.0 Why all this on one issue? Because over and over YHWH comes up and he continues to misread it. Ps. I am glad he highlights that he doubts that “Yahweh” is the correct pronunciation. (Hebrew scholars for years have know that Yahweh is probably not correct) The scholarly evidence is for a 3 syllable pronunciation not two. I often hear ones who use Yahweh say that “Jehovah” is not correct but such ones need to learn that Yahweh is also not considered accurate either. “The avoidance of pronouncing the name YHWH is generally ascribed to a sense of reverence. More precisely, it was caused by a misunderstanding of the Third Commandment (Ex. 20:7; Deut. 5:11)” - ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 7 p. 675.
